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Therigatha6.6
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Therigatha >> Therigatha6.6 Adapted from Archaic Translation By Mrs. Rhys Davids 1909 Compared with the Pali Tipitaka at www.tipitaka.org ---- 6.6 Great Maha-Pajapati The Gotami, (Foster Mother Of Buddha, The Sister And Co-Wife Of The Buddha's Departed Mother, Queen Of Kapilavastu as well as Head of Nuns Order ) Now she was born, when Padumuttara was Buddha, in the city of Hansavati, in a clansman's family. Hearing the Master preaching, and assigning the foremost place for experience to a certain Bhikkhuni, she vowed such a place should one day be hers. Then, after many births, once more was she reborn in the Buddha-empty era, between Kassapa and our Buddha, at Benares, as the forewoman among 500 slave-girls. Now, when the rains drew near, five Silent Buddhas came down from the Nandamulaka mountain-cave to Isipatana, seeking alms; and those women got their husbands to erect five huts for the Buddhas during the three rainy months, and they provided them with all they required during that time. Reborn once more in a weaver's village near Benares, in the headman's family, she again served to Silent Buddhas. Finally, she was reborn, shortly before our Master(Buddha) came to us, at Devadaha, in the family of Maha-Suppabuddha. Her family name was Gotama, and she was the younger sister of the Great Maya(mother of Buddha). And the interpreters of birthmarks declared that the children of both sisters would be Wheel-rolling Rulers(Emperors). Now, King Suddhodana (King & Father of Buddha), when he came of age, held a festival, and wedded both the sisters. After this, when our Master(Buddha) had arisen, and, in turning the excellent wheel of the Dhamma(path of eternal truth), came in course of fostering souls to Vesali, his father, who had reached Arahantship(enlightenment equal to Buddha), died. Then the Great Pajapati, wishing to leave the world, asked the Master(Buddha) for admission, but obtained it not. Then she cut off her hair, put on the robes, and at the end of the sermon now forming the Suttanta on strife and contention, she swiftly moved, and together with 500 Sakya ladies whose husbands had renounced the world, went to Vesali, and asked the Master, through Ananda the Thera, for ordination into the order. This she then obtained, with the eight additional rules for Bhikkhunis. Thus ordained, the Great Pajapati came and saluted the Master, and stood on one side. Then he taught her the Dhamma(path of eternal truth); and she, exercising herself and practising, soon after obtained Arahantship(enlightenment equal to Buddha), accompanied by intuitive and analytical knowledge. The remaining 500 Bhikkhunis, after Nandaka's discourse, became endowed with the six branches of intuitive knowledge.1 Now, one day, when the Master(Buddha) was seated in the assembly of Ariyans(monks & nuns) at the great Jetavana Grove Vihara(monastery), he assigned the foremost place in experience to Great Pajapati, the Gotami. She, dwelling in the bliss of fruition and of Nibbana, stated her gratitude one day by declaring her Anna (Enlightened state) before the Master, in praising his virtue: Buddha the awakened, the Great one! Supreme over every being that has life, Who from all suffering and sorrow has released Me and so many, many stricken folk. (157) Now have I understood how Suffering does come. Craving, the Cause, in me is dried up. Have I not walked, have I not touched the End Of Suffering on the Ariyan(noble), the Eightfold Path? (158) Oh! but it is long I've wandered down all time. Living as mother, father, brother, son, And as grandparent in the ages past(in past lives)– Not knowing how and what things really are, And never finding what I needed much. (159) But now mine eyes have seen the Bhagwa(Lord Buddha); And now I know this living frame's the last, And shattered is the unending round of births. No more I shall come to be reborn! (160) Behold the company who learn of him– In happy concord of fraternity, Of strenuous energy and resolute, From strength to strength advancing toward the Goal– The noblest homage this to Buddhas paid. (161) Oh! surely for the good of countless lives Did sister Maya bring forth Gotama, Dispeller of the burden of our suffering, Who lay overweighted with disease and death! (162) ---- 1 Iddhi(magical ability), the Purified Hearing of any place, knowledge of the thoughts of others, memory of former lives(rebirths), the past lives of other beings, the extinction of the Asavas(sensual desires) within i.e. purity . ---- More from www.budsas.org Pajapati Gotami was the younger sister of Queen Maha Maya and the second consort of King Suddhodana. She was called Maha (great) Pajapati as sages had predicted that she would be the leader of a large following. When her beloved sister passed away seven days after giving birth to Prince Siddhattha, she was desolated. They had been very close as sisters. She decided that she would bring up her sister's baby as her own. Delegating the care of her own son, Nanda, to nurses, Maha Pajapati nursed the new-born babe. Both King Suddhodana and Maha Pajapati adored the gentle Prince. Prince Siddhattha grew up in luxury with His stepbrother and stepsister, Nanda and Nanda, Maha Pajapati's two children. When the Buddha visited Kapilavatthu and dispensed the Dhammapala Jataka to King Suddhodana, Maha Pajapati attained the first stage of sainthood, Sotapanna. After King Suddhodana passed away, Maha Pajapati decided that she too would enter the Noble Order and lead the holy life under the Buddha. Her son, Nanda, and grandson, little Rahula, had entered the Order under the great sage. Pajapati no longer had any desire for worldly pleasures. The Buddha was visiting Kapilavatthu to settle a dispute that had arisen between the Sakyans and the Koliyas regarding the waters of the Rohini River when Maha Pajapati first approached Him with the request to permit women to enter the Noble Order. Without stating the reason the Buddha refused, saying, "O Gotami, let it not please you that women should be allowed to do so". Maha Pajapati, however, did not give up. A second and a third time she requested ordination for women. In each instance the Buddha gave the same reply. The Buddha then proceeded to Vesali to reside at the Mahavana in the Kutagara Hall. The determined Maha Pajapati was not discouraged. Cutting off her hair, she donned the yellow robes of a monk, and with a large retinue of Sakyan ladies, walked the 150 miles to Vesali. Covered in dust, her feet swollen and bleeding, she stood outside the hall, weeping. When ananda, the Buddha’s personal attendant, saw her and heard the cause of her grief, he decided to approach the Buddha on her behalf. The compassionate ananda pleaded on behalf of the ladies. When the Buddha refused, ananda asked Him if He felt that women were incapable of reaching spiritual heights and Arahantship. The Buddha replied that women were as capable as men of attaining spiritual development. He then looked back into Maha Pajapati’s past lives. Seeing that Maha Pajapati had made an aspiration many aeons ago to initiate the order of the nuns, the fulfilment of which was to occur during His dispensation, the Buddha relented, granted ananda’s request, and formed the order of the nuns. The Buddha did not give the reason for His initial refusal to Maha Pajapati. All the Buddhas of the past had had the order of the nuns. The Gotama Buddha would have seen this and realized that the female order was a part of every Buddha’s retinue. As such, some speculate that He was testing Pajapati's determination and resolution, as the holy life for women, especially women of royal birth, would be difficult and entail many hardships. Some speculate that the initial refusal was also because of the society and its treatment of women at that time, and the Buddha's fear for the safety of the female order. In general, it is felt that the initial refusal was to strengthen the determination and resolve of the noble ladies and to prepare them better for the hardships they would have to face. In India at the time of the Buddha, women were thought to be inferior to men. They did not have much freedom and were often not treated with respect. Women from noble families were carefully secluded and shielded from abuse. The men ensured the safety of the women. The Buddha's disciples often meditated in forests and walked alone from city to city on lonely roads, preaching the Dhamma. How was He to ensure the safety and protection of the nuns? How was He to ensure they would be treated with respect and fairness? How was He to entrust the safety of the nuns to monks who had taken the vows of celibacy? Would it not then be harder for the monks to be disciplined? The Buddha dispensed eight extra disciplinary (Vinaya) rules for the nuns, mostly regarding the manner in which they would have to respect and honour the monks who through necessity, would have to protect them. He also prophesied that ordination of nuns would result in the shortening of the time span in which His teachings would remain on Earth. While some women in the modern world may find it difficult to accept some of these rules, we should place them in the context of the role and position of women at the time of the Buddha, to fully appreciate the bold radical change that the Buddha instigated. The Eight Monastic Regulations applicable to women were: 1. A Bhikkhuni (nun) should always respect a Bhikkhu (monk) even if the monk were junior to her in the order. Among the Bhikkhus the junior monks in the order respected the senior monks just as the junior nuns respected the senior nuns. 2. A Bhikkhuni shall not spend the rainy season in a place where there are no monks. (The attitude prevalent in India towards women at the time of the Buddha necessitated this precaution for the safety of the nuns). 3. Twice a month the Bhikkhuni shall ask the Bhikkhus the time when the monastic discipline (Uposatha) is recited and request for a monk to come to advise and admonish the Bhikkhunis (who have deviated from monastic rules). 4. At the termination of the rainy season retreat, the final ceremony shall be held in an assembly of both monks and nuns. 5. Certain offences committed by Bhikkhunis should be dealt with by assemblies of both Bhikkhus and Bhikkhunis. The assembly of Bhikkhunis deals with only minor transgressions and some of a personal nature to women. 6. A novice Bhikkhuni shall receive higher ordination after a training period of two years. There are instances when monks were given higher ordination immediately after ordination. 7. A Bhikkhuni should not rebuke a Bhikkhu under any circumstances. 8. Even though Bhikkhunis cannot admonish Bhikkhus, a Bhikkhu can admonish a Bhikkhuni who has transgressed the monastic discipline. Maha Pajapati and her retinue of Sakyan ladies accepted the eight extra discipline rules and received ordination from the Buddha. The Buddha was the first religious teacher to form the order of the Bhikkhunis (nuns). The nuns were then guided under similar monastic rules as the monks. The Buddha appointed two chief female disciples (as he had appointed two chief male disciples) to help with His growing congregation of nuns. Subsequent to this, new rules were added to the discipline as and when required by circumstance. For example, Bhikkhunis were not allowed to meditate and reside on their own in forests after an incident that occurred regarding the Bhikkhuni Uppalavanna. The Buddha’s monastic discipline (five books) for Bhikkhus and Bhikkhunis is an exemplary democratic system from which we can still learn. The exceptionally high moral standards of the Sangha and the unsurpassed administrative system the Buddha instituted were well thought out and futuristic. Lord Zetland, a former viceroy of India, writes, "And it may come as a surprise to many to learn that in the assemblies of the Buddhists in India, two thousand years and more ago, are to be found the rudiments of our own parliamentary practice of the present day." Before long, Maha Pajapati attained Arahantship, as well as intuitive and analytical knowledge. Her retinue of Sakyan ladies too attained Arahantship. Maha Pajapati was assigned the foremost place in seniority and experience. In gratitude, Pajapati paid reverence to the Buddha and to her beloved sister, Maya, who had brought the Noble Baby into the world. Maha Pajapati aspired to institute the Order of the Nuns at the time of the Padumuttara Buddha. She had observed the Buddha Padumuttara confer a similar title on another nun. Inspired by that nun, she had wanted to hold a similar position at the time of a future Buddha. With this in mind she had given alms to the Padumuttara Buddha and His retinue and made an aspiration. The Buddha, foreseeing that her aspiration would be fulfilled, had prophesied that she would, at the time of the Gotama Buddha, be foremost among the nuns in seniority and experience and would start the Order of the Nuns. From this point onwards, Maha Pajapati had performed meritorious deeds and strived with effort to practise the Dhamma. The next documented birth story takes place at a time when there was no Supreme Buddha. Pajapati was born to a wealthy family and was attended on by 500 maidservants. She had observed five Pacceka Buddhas come to the city in search of shelter for the rainy season. Together with her maidservants, she had built five shelters for the Buddhas and furnished them. She had then invited the five Pacceka Buddhas, and together with her servants, had provided them with meals for the entire three months of the rainy season. At the end of the season, together with her maids, she had sewn the Kathina robes to be gifted to the Buddhas. At death Pajapati and her five hundred maids were reborn in a heavenly realm and enjoyed the pleasures of heavenly bliss for a long time. Her next documented birth is as Maha Pajapati, foster mother and aunt to Prince Siddhattha. With determination and tireless effort she had practised the Dhamma over countless aeons to fulfil the aspiration made one hundred thousand world cycles ago. The Licchavi Kings of Vesali built a large nunnery for Maha Pajapati and her retinue of five hundred Sakyan princesses. Pajapati was a role model for all the nuns but specifically so to other ladies of noble birth. She encouraged and helped them to adjust to the solitary austere life of a nun. She also assisted in the teaching and administration of novice nuns. As she approached her 120th year, Maha Pajapati realized that she had not long to live. It was time for her to pay homage for the last time to the Buddha, who had taught her the nectar of the Dhamma and helped her attain Nibbana. Approaching the Buddha she said: "O Lord! I brought up your physical body but You brought up my spiritual body. I fed you with breast-milk but You fed me with the milk of the Dhamma, To destroy suffering and Samsara. It is a rare opportunity to see a Buddha. I would like to view and pay homage to your lotus-like feet. Please stretch forward your feet." The Buddha with compassion stretched out His feet, which resembled the pink lotus flower. Falling at His feet and revering the Great Markings that signified an Enlightened Being, Pajapati worshipped Him and begged forgiveness for any shortcomings she may have had. Then she requested permission to pass away. The news of the imminent passing away of Pajapati spread far and wide. Monks and nuns gathered to pay respect and homage to her. Sariputta, Moggallana, Nanda, Rahula, ananda, Khema, Uppalavanna, and many others gathered at Vesali. ananda, who was as yet only Sotapanna, started to weep. Pajapati then consoled him by reminding him of the great service he had performed to her by speaking on her behalf to the Buddha to form the Order of Nuns. She then gently advised ananda not to weep, as it was not appropriate that the monk foremost in retentive memory should weep. Despite the Buddha’s acknowledgement of the intellectual capabilities of women, there were many men who were not willing to change the views that had been ingrained in them for years. The Buddha called Pajapati and said, "O Gotami, it is very rare to see a lady like you (a former queen) attain enlightenment. Perform a miracle to dispel the wrong views of those foolish men who are in doubt with regard to the spiritual potentialities of women." Pajapati then rose in the air and came down and worshipped the Buddha. Three times she paid homage to Him thus, then she disappeared and reappeared before the crowd. Finally accepting permission from the Buddha to attain Parinibbana, she walked backwards with her eyes on the Buddha towards the nunnery. The Buddha then instructed all to join Him to follow her for her last send-off. Pajapati entered the nunnery and, seated in the lotus position, entered into deep meditation, attained the Jhanas, and passed away to the Bliss of Parinibbana. The Licchavi kings placed the remains of Pajapati in a golden casket and carried it through the city in a grand procession. The respect that the Buddha had for His foster mother and mothers in general was seen at Maha Pajapati’s funeral. The Buddha, who never walked behind anyone, walked behind the carriage that carried her body. In this way, by example, the Buddha showed us that we should respect and honour our mothers for the care and love that they have given us when we were too young to take care of ourselves. Hundreds of monks and nuns followed the carriage to the cremation ground. The casket was then placed on a sandalwood pyre and sprinkled with jasmine and other fragrant oils. The Licchavi kings then lighted the pyre. The relics of Maha Pajapati are said to have turned white like glowing pearls. ananda collected the relics and handed them over to the Buddha and later to the Licchavi kings. A Stupa was built by the kings to enshrine Maha Pajapati’s relics. Women from all over the world pay respect and homage to Maha Pajapati in gratitude for initiating the Order of Nuns.